Or you may catch the soul in your turban, thus. Go out on the night of the full moon and the two succeeding nights; sit down on an ant-hill facing the moon, burn incense, and recite the following incantation:
I bring you a betel leaf to chew, Dab the lime on to it, Prince Ferocious, For Somebody, Prince Distraction's daughter, to chew.
Somebody at sunrise be distraught for love of me Somebody at sunset be distraught for love of me.
As you remember your parents, remember me;
As you remember your house and houseladder, remember me;
When thunder rumbles, remember me;
When wind whistles, remember me;
When the heavens rain, remember me;
When cocks crow, remember me;
When the dial-bird tells its tales, remember me;
When you look up at the sun, remember me;
When you look up at the moon, remember me, For in that self-same moon I am there.
Cluck! cluck! soul of Somebody come hither to me.
I do not mean to let you have my soul, Let your soul come hither to mine.
Now wave the end of your turban towards the moon seven times each night.
Go home and put it under your pillow, and if you want to wear it in the daytime, burn incense and say, It is not a turban that I carry in my girdle, but the soul of Somebody.
The Indians of the Nass River, in British Columbia, are impressed with a belief that a physician may swallow his patient's soul by mistake. A doctor who is believed to have done so is made by the other members of the faculty to stand over the patient, while one of them thrusts his fingers down the doctor's throat, another kneads him in the stomach with his knuckles, and a third slaps him on the back. If the soul is not in him after all, and if the same process has been repeated upon all the medical men without success, it is concluded that the soul must be in the head-doctor's box. A party of doctors, therefore, waits upon him at his house and requests him to produce his box.
When he has done so and arranged its contents on a new mat, they take the votary of Aesculapius and hold him up by the heels with his head in a hole in the floor. In this position they wash his head, and any water remaining from the ablution is taken and poured upon the sick man's head. No doubt the lost soul is in the water.
3. The Soul as a Shadow and a Reflection
BUT the spiritual dangers I have enumerated are not the only ones which beset the savage. Often he regards his shadow or reflection as his soul, or at all events as a vital part of himself, and as such it is necessarily a source of danger to him. For if it is trampled upon, struck, or stabbed, he will feel the injury as if it were done to his person; and if it is detached from him entirely (as he believes that it may be) he will die. In the island of Wetar there are magicians who can make a man ill by stabbing his shadow with a pike or hacking it with a sword. After Sankara had destroyed the Buddhists in India, it is said that he journeyed to Nepaul, where he had some difference of opinion with the Grand Lama. To prove his supernatural powers, he soared into the air. But as he mounted up the Grand Lama, perceiving his shadow swaying and wavering on the ground, struck his knife into it and down fell Sankara and broke his neck.
In the Banks Islands there are some stones of a remarkably long shape which go by the name of eating ghosts, because certain powerful and dangerous ghosts are believed to lodge in them. If a man's shadow falls on one of these stones, the ghost will draw his soul out from him, so that he will die. Such stones, therefore, are set in a house to guard it; and a messenger sent to a house by the absent owner will call out the name of the sender, lest the watchful ghost in the stone should fancy that he came with evil intent and should do him a mischief. At a funeral in China, when the lid is about to be placed on the coffin, most of the bystanders, with the exception of the nearest kin, retire a few steps or even retreat to another room, for a person's health is believed to be endangered by allowing his shadow to be enclosed in a coffin. And when the coffin is about to be lowered into the grave most of the spectators recoil to a little distance lest their shadows should fall into the grave and harm should thus be done to their persons. The geomancer and his assistants stand on the side of the grave which is turned away from the sun; and the grave-diggers and coffin-bearers attach their shadows firmly to their persons by tying a strip of cloth tightly round their waists. Nor is it human beings alone who are thus liable to be injured by means of their shadows. Animals are to some extent in the same predicament. A small snail, which frequents the neighbourhood of the limestone hills in Perak, is believed to suck the blood of cattle through their shadows; hence the beasts grow lean and sometimes die from loss of blood. The ancients supposed that in Arabia, if a hyaena trod on a man's shadow, it deprived him of the power of speech and motion; and that if a dog, standing on a roof in the moonlight, cast a shadow on the ground and a hyaena trod on it, the dog would fall down as if dragged with a rope. Clearly in these cases the shadow, if not equivalent to the soul, is at least regarded as a living part of the man or the animal, so that injury done to the shadow is felt by the person or animal as if it were done to his body.